righteousness and for as much as none but Psal 5 4 5 6. 2 Cor. 6. 14. the highest righteousness could please God it behoved that the rule of life which he set out should be throughly perfect moreover the Law requireth nothing of us but that we are bound to performe But sith we are farr from due Iob 4. 17. 25. 14. Gal. 2. 16. obeying the Law men can have no sufficient or lawful excuse to defend themselves beâ—ore God aâ—d so the Law accuseth all men for guilty yea and condemneth them before the Judgement Seat of Rom. 3. 19. 7 8 10. Gal 3. 10. God and that is the cause why Paul calleth the Law the Ministry of Death and Damnation M. Doth then the Law set all men in this mâ—st remediless estate S. The unbelieving and the ungodly Deut. 27. 26. Rom 3. 10. the Law doth both set and leave in such case as I have spoken who as they are not able to fulfil the least jot of the Law so have they no affiance at all in God through Christ but among the godly the Law hath other usâ—s M. What uses S. First the Law in requiring so precise Deut 6. 6 7. Ios 1. 7 8. Psal 1. 2. perfectness of life doth shew to the godly as it were a Mark for them to level at and a Goale to run unto â—hat daily profiting they may with earnest endeavour travel toward thc highest uprightness â—his purpose and desire the godly by the guiding of God do conceive but principally they take heed so much as they are able to do and attain to that it may not be said that there is any notorious fault in them Secondly wheras the Law requireth things farr above mans Psal 119. 5. Rom 7. 14. 2 Cor. 3. 5. power and where thâ—y find themselves too weak for so great a burthen the Law doth raise them up to crave strength at the Lords hand Moreover when the Law doth continually accuse them it Deut 27. 26. Rom. 3 1â— 11. 12. 2 Cor. 3 9. stricketh their heart with a holsome sorrow and driueth them to the repentance that I speak of and to begg and obtain pardon of God through Christ and therwithall restraineth them that they trust not to their own innocency nor presume to be proud in the sight of God and is alway to them as a bridle to withhold them in the fear of God Finally when beholding by the Law as it were in a Glass the spots and uncleanness of their Rom. 3. 9. 7. 7. souls they learn theâ—by that they are not able to attain perfect righteousness by their works by this means they are trained Prov. 10. 9. Rom. 1. 20 21. Gal. 2. 16. to humility and so the Law prepareth them and sendeth them to seek righteousness in Christ M. Then as farr as I perceive thou sayest that the Law is as it were a certain Scboolmaster Rom. 10. 4. Gal. 3. 10. c. 24. to Christ to lead us the right way to Christ by knowing our selves and by Repentance and Faith S. Yea surely The Second PART Of the Gospel and Faith M. SIth now my dear Child thou hast so much as it may be in a short Abridgement largely answered this matter of the Law and Obedience good Order requireth that we speak next of the Gospel which containeth the Promises of God and promiseth the mercy of God through Christ to them that have broken Gods Law and to the which Gospel Faith hath specially respect for this was the second Point in our Division and this also the very orderly course of those matters that we have treated of hath as it were brought us by the hand unto What is now the Summ of the Gospel and of his Faith S. Even the same wherin the chief Articles of the Christian Faith have been in old time briefly knit up and contained and which is commonly called the Creed or Symbol of the Apostles M. Why is the summ of our Faith called a Symbol S. A Symbol by interpretation is a Badge Mark Watch Word or Token wherby the Souldiers of one side are known from the Enemies for which cause the short summ of our faith by which Christians are severally known from them that be not Christians is rightly called a Symbol M. But why is it called the Symbol of the Apostles S. Because it was first received from the Apostles own mouth or most faithfully gathered out of their Writings and allowed from the very beginning of the Church and so continually remained among all the godly firme and steadfast and unremoveable as a sure and stayed rule of Christian faith M. Go to I would have thee now rehearse to me the Symbol it self S. I will I believe in God the Father Almighty maker of heaven and earth and in Jesus Christ his only Son our Lord which was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell the third day He rose again from the Dead He ascended into Heaven there he sitteth at the right hand of God the Father Almighty from thence shall He come to Judge the quick and the dead I believe in the Holy Ghost the Holy Catholike Church the Communion of Saints the forgiveness of sins the resurrection of the Body and the life everlasting Amen M. These things my child thou hast briefly and in short summ set forth wherefore it is good that thou declare more plainly and at large what thou thinkest of every particular and first into how many parts dost thou divide this whole Confession of Faith S. Into foure principal parts in the first wherof is treated of God the Father and the Creation of all things In the second of his Son Jesus Christ which part also containeth the whole summ of the redemption of man in the third of the Holy Ghost in the fourth of the Church and of the benefits of God toward the Church M. Go forward then to declare me those four parts in order and first in the very beginning of the Creed what meanest thou by this word Believe S. I mean therby that I have a true and a lively faith that is to say a Christian mans faith in God the Father the Son and the Holy Ghost and that I do by this form of confession testifie and approve the same faith M. Is there any faith that is not a true and lively faith S. There is indeed a certain general faith as I may so call it and there is a Rom. 1. 32. Tit 1. 16. dead faith M. Sith then it is a matter of no small weight that thou comprehendest under the name of believing and of a Christian faith that is to say a true and lively faith tell me now what faith that same is and how it differeth from the general faith and also from the dead faith S. The general faith is that which crediteth Mat
Faith ready to believe rather then sharpness of wit to Prov. 25. 16. search or the office of the tongue to express so secret and hidden a Mystery M. Thou sayest true go forward therfore why dost thou call God Father The first part of the Creed God the Father Mat. 3. 17. Ioh. 1. 14. Rom. 15. 6. 2 Cor. 1. 3. 11. 31. Gen. 1. 27. Mal. 1. 6. 2. 10. Ioh. 3. 3. 5. 1 Pet. 1. 3 23. 1 Ioh. 1. 12. Rom. 8. 15 17 23. 9. 4. Gal. 4. 5 6. Ephe. 1. 5 6. Tit. 3 7. S. Beside the same principal cause which I have already rehearsed which is for that he is the Natural Father of his only Son begotten of himself from before all beginning there be two other causes why He is both indeed and is called Our Father the one is for that he first created us and gave life unto us all the the other is of greater value namely for that He hath heavenly begotten us again through the Holy Ghost and by Faith in his true and natural Son Jesus Christ He hath adopted us his children through the same Christ hath given us his Kingdome and inheritance of everlasting life M. In what sence dost thou give Him the name of Almighty S. For that as He hath created the Isa 40. 21. Mat. 5. 45. 10. 19. Ephe. 1. 11. world and all things so He hath the same in his Power governeth them with his Providence ordereth them after his own Will and commandeth all as it pleaseth Him soas there is nothing done but by His appointment or sufferance and nothing is there which He is not able to do for I do not imagine God to have a certaine idle power which He putteth not in use M. Dost thou make ungodly men also and wicked spirits subject to the Power of God S. Why not for else were we in most Iob 1. 10. Ioh. 10. 28 29. Acts 2. 13. 4. 17 18 12. 11. miserable case for that we should never be out of fear if they might have any power over us without the Will of God but God as it were with the bridle of His Power so restraineth them that they cannot once stirr but at His Beck and Sufferance and we for our parts are upholden with this comfort that we are so in the power of our Almighty Father that not so much as an hair of ours can perish but by his Will that beareth us good will M. Go forward S. Forasmuch as the mind of man is not able of it self to conceive the goodness and incomprehensibleness of the most good and most great God we add further that he is the Creator of heaven and earth and all things contained in them by which words we signifie that God is as it were in a Glass to be beholden and so far as behoveth us to be known in his Works and in the orderly course of the Psa 19. 1. 50. 7. Rom. 1. 19. 20. world for when we see that unmeasurable greatness of the world and all the parts therof to be so framed as they could not possibly in beauty be fairer nor for profit be better we forth with therby understand the infinit Power wisdom goodness of the Work-man and Builder therof for who is so bruitish that in looking up to heaven doth not perceive that there is a God yea for this cause specially it seemeth that God hath fashioned men out of the earth tall and upright that they should be beholders of things above and heavenly matters and in beholding heaven might conceive the knowledge of Him M. How dost thou say that God created all things S. That God the most good and mighty Gen. 1. 1. Psal 33 6. Acts 14. 15. Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 2. Col. 1. 16. Father at the beginning and of nothing by the Power of his Word that is of Jesus Christ his Son framed and made this whole visible world and all things whatsoever they be that are contained therin and also the uncorporeall spirits whom we call Angels M. But dost thou think it godly to affirme that God created all spirits even those wicked spirits whom we call Devils S. God did not create them such but Gen 1. 31. Ioh. â— 44. Col 1. 16. Jude 6. they by their own evilness fell from their first Creation without hope of recovery and so are they become evil not by Creation and Nature but by corruption of Nature M. Did God think it enough to have once created all things and to cast away all further care of things from thence foorth S. I have already briefly touched this Point wheras it is much more excellent to maintain and preserve things created then to have once created them we must certainly believe that when he had so Psal 75. â— 104. 10. 105. 25. Heb. 1. 3 framed the world and all creatures He from thence forth hath preserved and yet preserveth them for all things would run to ruine and fall to nothing unless by his Virtue and as it were by his Hand they were upholden we also assuredly Ma 10. 29. 30. believe that the whole order of Nature and changes of things which are falsely reputed the alterations of Fortune Exod 14. 21. Psal 89. 10. 147. 8 9. do hang all upon God that God guideth the course of the heaven upholdeth the earth tempereth the seas and ruleth the whole world and that all things obey his Divine Power and by his Divine Power all things are governed that He is the Levit â—6 â— c. Author of faire weather and of tempâ—st of rain and of drought of fruitfulness and Psal 144 12. 145 16 17. Jsa 51. 3. Mat 5 45. Rom. 14 6. 1 Cor 10. 31. Epâ—â— 5 4 1 â—im 4. 3 4. 1 Pet. 5. 7. of barrenness of health and of sickness and of all things that belong to the sustentation and preserving of our life and which are desired either for necessary use or honest pleasure Finally all things that Nature needeth he hath ever given and yet most largely giveth abundance and plenty with most liberal hand to this end verily that we should so use them as becommeth mindful and kind children M. To what end dost thou think that Almighâ—y The final cause God hath created all these things S. The world it self was created for Gen. 1. 26. 29 30. Psal 8. 7. c. man and all things that arâ— therin were provided for the use and profit of men and as God made all other things for man so made He man himself for his own Prov. â—6 4. Jâ—a 43 7. Rom. 11. 36. Col. 1. 16. Glory M. What hast thou then to say of the first beginning and creation of man S. That which Moses wrote that is Gen. 2. 7 21 22. that God fashioned the first man of clay and breathed into him soul and life and aâ—terward
very Spirituall worship such as may best beseem both us that give it and him that receiveth it even as he honored and honoreth his father seeing that 〈◊〉 4. 23. 24. all in one we give the same honor to his father For he that honoreth Christ honoreth also his father wherof he himself Joh. 5. 23. is a most sure and substantiall witnes M. Now I would heare the tell me shortâ—y what thou thinkest of the last judgment and the end of the world S. Christ shall come in the clouds of the Mat. 24. 29 30. 25. 31. 1. Cor. 15. 52. 1. Thes 4 16. heavens with most high glory and with most honorable reverend Majesty waited on and beset with the company and multitude of holy Angels And at the horrible sound and dreadful blast of Trumpet all the dead that have lived from the creation of the World to that day shall rise again with their soules and bodies whole and perfect and shall appeare before his throne to be judged Rom. 14. 10 12. 1. Cor 4 4. 5. 2. Cor 5. 10. every one for himself to give accompt of their life which shall be examined by the uncorrupted and severe judge according to the truth M. But seing the day of Judgment shall be in the end of the World and death is limited and certainly appointed for all how dost thou in the Creed say that some shall then be quick or a live S. St. Paul teacheth that they which 1. Cor. 15. 31. 1 Thes. 4. 7. 1. Cor. 15. 42. 43 53 54 Phil 3 21. then shall remaine alive shall sodainly be changed and made new so that the corruption of their bodies being taken away and mortalitie removed they shal put on immortalitie And this change shall be to them instead of a death because the ending of corrupted nature shall be the begining of a nature uncorrupted M. Ought the godly at thinking upon this judgment be striken and abased with feare and to dread it and shrink from it S. No for he shall give the sentence which was once by the judges sentence condemned for us to the end that we coming under the greivous judgment of God should not be condeÌ„ned but acquitted in judgment He I say shal pronounce Rom. 8 9. 23 38. 39. 1 Cor. 1. 7 Phil 3. 20. Tit. 2. 13. 2 Pet. 3. 12. the judgment in whose faith and protection we are and which hath taken upon him the defence of our cause Yea our conciences are cheerfully stayed with a most singular comfort in the midst of the miseries and woes in this life do leap for joy that Chrâ—st shall one day be the Judge of the world For upon this hope we chiefly rest our selves that then at last we shall with unchangable Eternitie possesse that same Kingdom of immortalitie and everlasting life in all parts fully and abundantly perfect which hitherto hath been Mat. 25. 14. 1 Cor. 13. 9. 10. 15 42 43. 53 54. Mat. 2. 12. 22 13. 25. 13. 41. Heb. 10. 26. 27 Iud. 6. 7. 8. but begun and which was ordained and appointed for the children of God before the foundations of the world were layed but the ungodly which have not feared the justice wrath of God or have not trusted in his clemencie and mercy by Christ and which have persecuted the godly by land and sea and done them all kinds of wronge and slain them with all sorts of torments and most cruell deaths shall with sathan and all the devils be cast into the prison of hell appointed for them the revenger of their wickednes and offences and into everlasting darknes where being tormented with conscience of their own sin with eternall fire and with all and most extream execution they shall pay and suffer eternal pains for that offence which mortall men have done against the unmeasurable and infinite Majesty of the immortal God is worthy also of infinite ever during punishment M. To the last judgment is adjoyned the end of the world wherof I would have thee speak yet more plainly S The Apostle declareth that the end of Mat 24. 29. 30. 35. 2. Pet 3 10. 11 c. the world shall be thus The heaven shall pass away like a scrole the Elements with heat shall be molten the â—arth and all things therin shall be inflamed with fire as if he should say the time shall come when this world burning with heat all the corruption therof as we see in gold tryed by fire shall be wholly fined and renued to most absolute and high perfection and shall put on a most beautiful face which in everlasting ages of worlds shall never be changed For this is it that St. 2. Pet. 3. 13. Peter saith we looked for according to the promise of God a new heaven and a new earth wherin righteousnes shall inhabit Neither is it uncredible that as sinne so the the corruption of things and Rom. 8. 19. 22. c. 2. Pot. 3. 13. changeableness and other evils grown of sin shall once at the last have an end And this is the summ of the sâ—cond part of the Conclusion Christian faith wherin is contained the whole story of our Redemption by Jesus Christ M. Sith then thou hast now spoken of God the The third part of the Creed Father the Creator and â—f â—is Son Jesus Christ the Saviour and so hâ—st ended two parts of the christian faith and confession now I would The Holy Ghost Mar. 28. 19. Ioh. 14. 16 15 16. 16. 7. 20. 22. Act. 5. 3. 4. hear thee speak of the third part what thou beleivest of the Holy Ghost S. I confess that he is the third Person of the most holy Trinity proceeding from the Father and the Son before all beginning equal with them both and of the very same substance and together with them both to be honored and called upon M. Why is he called Holy S. Not only for his own Holiness which yet is the highest holiness but also Rom. 1. 4. 15. 16. 2. Thes 2. 13. Tit. 3. 5. 1. Pet. 1. 2. for that by him the elect of God and the members of Christ are made holy For which cause the holy Scriptures have called him the Spirit of Sanctification M. In what things doest thou think that Sanctification consisteth S. First we are by his divine instinct Ioh. 3. 5. Tit. 3. 5. and inspiration newly begotten and therfore Christ said that we must be born again of water and of the spirit Also by his heavenly breathing on us God the Rom 8 15 16. Col 4 5. 6 â—oh 14. 17. 26 16. 3. 1 Cor. 2 10. 11. 15. Eph. 1 17. Joh. 20 22 Father doth adopt us his children and therfore he is worthily called the Spirit of Adoption By his expounding the divine mysteries are opened unto us By his light the eyes of our soules are made clear to understand them By
good thing nor settle our whole succour in any other M. Dost thou then say that â—e must use Prayer and Supplication like as all other duties of godliness according to the prescription of Gods Word or else we cannot please God S. Yea verily for all offence in Religion is committed by changing the order Deut. 4. 1 2. 5. 32. 33. and manner appointed by God M. Hitherto then thou hast said that God alone is to be called upon putting all our trust in him and that to him all things as the Springhead of all good thingâ— are to be imputed now followeth next to declare with what confidence we wretched mortal men that are so many ways unworthy ought to call upon the immortall God S. We are indeed every way most unworthy but we thrust not our selves in proudly and arrogantly as if we were worthy but wecome ohim in the name and upon trust of Christ our Mediator by Ioh. 14. 2 3 13. 16. 23. Ephe. 2. 18. 1 Tim. 2. 5. Heb 4. 16. 10. 19. 20 21. whom the door being opened to us though we be most silly wretches made of clay and slime oppressed with conscience of our own sins we shall not be forbidden to enter nor shall not have hard access to the Majestie of God and to the obtaining of his favour M. We need not then for access to God some man to be our mean or Interpreter to commend or declare â—ur suit unto him as it were unto some wordly Prince S. Nothing less unless we think that God is as men be bound to one place that Psal 33. 14. 13. 94. 7. 9 10 11. he cannot understand many things but by his servants that he sometime sleepeth or hath not leasure to heare for as touching our unworthiness we have already said that our Prayers stand in confidence not upon any thing in us but upon the only worthiness of Christ in whose Name Ioh. 15. 16. 16. 23 24 25 26. we pray M. Dost thou then think that God the Father is to be called upon in the Name and upon trust of Christ alone S. Yea truly Sir for he alone above all Joh. 15. 9 11 Rom. 8. 17. 18 19. other most singularly loveth us so farr that he will do althings for our sakes he alone is with God his Father at whose right hand he sitteth in most high favour Ephe 5. 2. 25. Mat. 3. 17. Rom. 8. 34. that he may obtain what he will of him he therefore alone is the Mediator of Redemption also of Invocation in whose Name alone the holy Scriptures do expresly Ioh 14. 13. 16. 23. 26. bid us go unto God the Father adding also Promises that he by his intercession will bring to pass that we shall obtain all that we pray for otherwise without Christ the Eare and the Heart Ioh. 15. 5. Ephe. 2. 12 13. 1 Thes 1. 2. Col. 4 2 3. Ephe. 6. 18 19. of God abhorreth men M. But we do yet with mutual prayers one help another â—o long as we are in this world S. That is true but â—e do not therefore set other mediators in place of Christ but with conjoyned hearts and prayers according to the rule of Charity and the Word of God we do by one Mediator 1 Tim 1 5 Heb. 9. 15. call upon our common father M. Thou sayest then that to appoint other Mediators to God or Patrons for our cause but Christ alone is both against the holy Scriptures and therefore against Faith and also containeth great injury to Christ himself S. Yea truly Sir M. Go on then S. The summ is this that we must come to call upon God the Father resting upon affiance of the Promises made to us by Christ and trusting upon his intercession Rom. 1. 2 5. 4 21 24. 2 Cor. 1. 20. 3. 4 5. Gal. 3. 22. Tit. 1 2. Joh 14 15 26. 15. 16. 21. 16. 23 24 26. Psal 29 1 2. Acts 1. 12. 16. having all respect of our own worthiness and framing our prayers as it were out of the mouth of Christ which doing as it is most agreable to the truth of the Scriptures so it is most farr from the fault of arrogancy and presumption M. Thinkest thou that they which so pray to God as thou sayest ought to have a good hope to obtain what they aske S. The Lord himself doth also command Mat. 21. 21. Mar. 11. 22 23 24. Joh. 16 23. Maâ— 7. 10. Heb. 4 16. 10. 22. 1 Joh 5 14. us to aske with sure faith making therewith a Promise adding an Oath that it shall be given us whatsoever we ask with Faith and likewise his Apostles do teach that right Prayer proceedeth from Faith Therefore we must alway lay this assured foundation of Prayer that resting upon sure trust of his fatherly goodness we must determine that God will heare our Prayers and Petitions and that we shall obtain so farr as it is expedient for us Therefore they that come rashly and Mat. 10. 22 21. 21. Ioh. 16. 24. unconsiderately to Prayer and such as Pray doubting and uncertain of their speeding they do without fruit poure out vain and bootless words M. I see with what confidence thou sayest we must caâ—l upon God Now tell me with what affection of heart we must come unto him S. Our hearts must be sore grieved Psal 50. 15. 94 7. 1â—4 1 2. 127. Rom. 18 8. 25. 2 Cor. 3 4 5. with feeling of our need and poverty and the miseries that oppress us so farr forth that we must burne with great desire of deliverance from that greif and of Gods help which we pray for Being thus disposed in heart it cannot be but that we must attentively and with most fervent Luke 18. 5. 7. Rom 1â— 12. Ephe 6. 18. Col. 4. 2. 1 Tim. 2. 1. affection with all manner of Prayers and Petitions crave that we desire M. I see then it is not enough to pray with tongue and voyce alone S. To pray not applying thereunto our minde and attentiveness without which our prayers can never be effectual 1 Cor. 14. 14. 15. is not only to take fruitless labour in vain For how shall God heare us when we heed not nor heare not our selves 1 Cor. 14. 15. and not only to poure out vain and fruitless but also hurtful words with offending Gods Majestie So farr off is it that Psal 109. 7. such prayers can appease the Majesty of God that is displeased with our offence M. How know we that it is thus S. Sith God is a Spirit and as I may Joh. 4. 23 24. 1 Cor. 3. 17. so call him a most pure minde he both in all other things and specially in Prayer wherby men as it were talk and cummune with God requireth the soule and minde And he also testifieth that he will be near only to them that call upon
to it again M. Now it remaineth for thee to tell of the spiritual rest S. That is when resting from worldly business and from our own Works and Isa 14. 16. 51. 13. Studies and as it were having a certain holy Vocation we yeild our selves wholly to Gods governance that he may do his Works in us and when as the Scripture termeth it we crucifie our flesh we Heb 4 9. Gal. 5. 24. Col. 3. 5. bridle the froward desires and motions of our heart restraining our own nature that we may obey the Will of God for so shall we most aptly reduce and bring the Figure and Image of eternal rest to the very Thing and Truth it self M. May we then cast away this care on the other dayes S. No for when we have once begun Mat. 24. 19 we must go forward to the end throughout the whole race of our life and the number of seven for asmuch as in the Gen 2. 2 3. Psal 12. 6. Scripture it signifieth Perfection putteth us in remembrance that we ought with all our force and endeavour continually to labour and travel toward perfection Gen 17. 1. Mat 5 48. and yet therwithall is it shewed us that so long as we live in this world we are farr from perfection and full attaining of 1 Cor 2. 9. this spiritual rest and that here is given us but a certain tast of that Rest which we shall enjoy perfectly fully and most Isa 25. 8. 1 Cor 2 9. 2 Thes 1. 7. blessedly in the Kingdome of God M. Hitherto thou hast well rehearsed me the Laws of the first Table wherin the true worshipping of God which is the fountain of all good things is briefly comprehended now therefore I would have thee tell me what be the Duties of our Charity and Love toward men which duties do spring and are drawn out of the same fountain and which are contained in the second Table S. The second Table beginneth thus Exod. 20. 12. Deut. 5. 16. Mar. 25. 4. Eph. 6. 2 3. Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giveth thee M. What is meant in this place by the word Honour S. The honour of Parents containeth love fear and reverence and consisteth Pro. 1. 8. Mar. 7. 10. 12. Col. 3. 20 1 Tim. 5. 4. Heb. 12 9. as in the proper work and duty of it in obeying them and also finding and relieving them if ever they be in need M. Doth the Law extend only to Parents by Nature S. Although the very words seem to express no more yet we must understand Deuâ— 17. 1â— Rom. 13 1. 1 Tim. 5. 1. Pro. 5. 13. Ioh. 9. 31. Levit. 10. 32. Pro. 19. 10. that all those to whom any Authority is given as Magistrates Ministers of the Church Schoolmasters Finally all they that have any Ornament either of reverend age or of wit wisdom or learning worship or wealthy state or otherwise be our Superiours are contained under the name of Fathers because the Authority both of them and Fathers come out of one Fountaine M. Out of a what Fountain S. The holy Decree of the Laws of God by which they are become worshipful Deut. 17. 10. Tit. 3 1. 1 Pet. 2. 13. and honorable as well as natural Parents for from thence they all whether they be Parents Princes Magistrates or other Superiors whatsoever they be have all their power and authority because by these it pleased God to rule and govern the world M. What is meant by this that he calleth Magistrates and other Superiors by the name of Paâ—ents S. To teach us that they are given us of God both for one and publik benefit and also by example of that authority Rom. 13. 4. Heb. 13. 17. which of all other is naturally least grudged at to train and inure the mind Pro. 3. 12. Mat. 7. 9. 1. Thes 2. 11. Exod. 32 9. of man which of it self is puffed with pride and loath to be under others Commandemement to the duty and obedience toward Magistrates for by the name of Parents we are charged not only to yeild to and obey Magistrates but also to honour and love them and likewise on the other part Superiors are taught so to govern their inferiors as a just Parent useth to rule over good children M. What meaneth that promise which is added to the Commandement S. That they shall enjoy long life and shall long continue in sure and stedfast possession of wealth that give just and Exod. 20. 12. Deut. 5. 16. Eph. 6. 2 3. due honour to their Parents and Magistrates M. But this promise seemeth to belong particularly to such Jews as be kind to their parents S. It is no doubt but that which is by name spoken of the Land of Canaan pertaineth Gen. 12. 7. 13. 15. Deut. 34. 4. Gen 1. 1. Psal 24. 1. 1 15. 16. Dan 4. 22. only to the Jews but for as much as God is Lord of the whole world what place soever he giveth us to dwell in the same he promiseth and assureth us in this Law that we shall keep still our Possession M. But why doth God reckon for a benefit long continued age in such a miserable and wicked life S. Because when he releiveth the miseries Psa 18. 1 2 3. Jer. 14 8. Heb. 2. 15. and calamities of them that be his or preserveth them in so many perils that beset them round about and calleth them back from vices and sins he sheweth to them a fatherly mind and good will as to his children M. Doth it follow on the contrary side that God hateth them whose life is taken away quickly or before their ordinary race of years expired or that be distressed with miseries and adversities of this world S. Nothing less but rather the dearlier that any man is beloved of God he Ioh. 1. 12. 5. 17. Prov. 3 12 Mat. 5. 10. 11. is commonly the more burdened with adversaries or is wont the sooner to remove out of this life as he were delivered and let by God out of prison M. Doth not this in the mean time seeme to abate the truth and credit of Gods Promise S. No for when God doth promise us worldly good things he alwayes addeth this exception either expresly uttered or Deut. 21. 1 2. Isa 1. 19 20. Jer. 12. 4 9. secretly implyed that is that the same be not unprofitable or hurtful to our souls for it were against Order and Reason if chief regard should not be had of Mat. 5. 29. 18. 8. 2 Cor. 6. 8. the soul that we may so either attain or lack worldly commodities as we may with blessedness enjoy eternal life for ever M. What shall we then say of them that be disobedient to Parents or Magistrates or do misuse them yea or kill them Exod. 21. 17. Levit. 20. 9. Deut. 12. 18.
7. 22. 1 Cor 13 2. the Word of God that is which believeth all those things to be true that are contained in the Scriptures concerning God his Incomprehensibleness Power Righteousness Wisdome and mercy toward the faithful and godly and most earnest severity toward the unbelieving and ungodly and likewise all other things taught in the Scriptures M. Doth not the true faith that thou speakest of believe also the same things S. Yea surely but the true Faith goeth further as I shall shew by and by for thus farr not only ungodly men but Rom. 1. 32. Tit. 1. 16. also the very devils do believe and therfore neither are they indeed faithful nor Ioh. 1. 12. Gal. 3. 25 26. so called But the true Faith as it nothing doubteth that all things taught in the Word of God are most certainly true so doth it also embrace the Promises Rom. 4. 16. made concerning the mercy of God the Father and the forgiveness of sins to the faithful through Jesus Christ which promises are properly called the Gospel Isa 61. 2. Deut. 10. 20. Psal 111. 10. which faith whosoever have they do not only fear God as the most mighty Lord of all and the most righteous Judge which we already said that the most part of the ungodly the devils themselves do but also they love him as their most Ja. 2. 19. bountiful and merciful Father whom as Deut. 10. 12. Psal 2 3. Col. 2. 6. Eph. 5. 1 2 8. they they travel in all things to please as becommeth obedient children with godly endeavours and works which are called the fruits of Faith so have they a good and sure hope of obtaining pardon through Christ when as men they swerve from his Will for they know that Christ whom they trust upon appeasing the Mat. 1. 21. Rom. 3. 24. 5. 1. wrath of his Father their sins shall never Eph. 2. 15 16. Col. 2. 14. Heb. 10. 17. 1 Ioh. 2. 1 2. be imputed any more to them then if the same had never been committed And though themselves have not satisfied the Law and their duty toward God and men yet believe they that Christ with his most full observing of the Law 1 Cor. 1. 30. 2 Cor. 5. 18. Ephe. 1. 6 7. Phil. 1. 9. hath abundantly satisfied God for them and are perswaded that by this his righteousness and observing of the Law of God themselves are accounted in the number and state of the righteous and that they are beloved of God even as if they themselves had fulfilled the Law And this is the Justification which the Rom. 3. 21. Gal. 2. 16. holy Scriptures do declare that we obtain by faith M. Cannot these things also be in the devils or wicked men S. Nothing less for though they fear Gen. 4. 13. Prov. 10. 24. Mat. 27 4 5. 1 Ioh. 4. 18. or rather with horror do dread God as most mighty and righteous for they know he will take vengeance of their ungodliness yet can they neither have any trust in his goodness and mercy towards them nor any recourse to his Grace nor enter into any endeavour to obey his Will therfore their faith although they doubt not of the truth of the Word of Mat. 7. 23. 1 Cor. 13. 2 3. 13. Tit. 1. 16. God is called a dead faith for that like a a dry and dead stock it never bringeth forth any fruits of godly life that is of love to God and charity toward men M. Gâ—ve me then out of what thou hâ—st hitherto said a definition of that same lively and true Christian faith Faith defined Rom. 8 1 14. 38 39. Col. 2 2 3. 1 Thes 1. 5. Hâ—b 10. 22 23. 11. 1. Psal 1 3. Mat. 13. 23. Gal 5 6. 1 Pet. 1. 14 15. S. Faith is an assured knowledge of the Fatherly good will of God toward us through Christ and an affiance in the same goodness as it is witnessed in the Gospel which faith hath coupled with it an indeavour of godly liâ—e that is to obey the Will of God the Father M. Thou hast sufficientlâ— declared what thou mâ—anest by the termes of Faith and believing Now go forward and tell mâ— in as â—pt words as thou canst what thou understandest by the Name of God which followeth next in the Creed S. I will do the best I can good Master as my wit and ability will serve me I understand that there iâ— one Nature or Gal 4. 8. 2 Pet. 1. 4. Heb. 1. 3. Ioh 4 24. Rom 1. 20. 16 26. Mat 6 13. 19. 26. Ioh. 1. 18. Coâ— 1. 15. Psal 104. 31. Isa 2 10 â—9 1 Tim. 1. 17. 6. 16. 1 Cor 10. 31. Psal 39. 7. Substance or Soul or Mind or rather divine Spirit for divesly have wise men both Heathen and Christian termed God where indeed by no words can be properly termed eternal without beginning and end unmeasurable uncorporeal invisible with the eyes of men of mast excellent Majesty which we call God whom all people of the world most reverence and worship with highest honor and in him as in the best and greatest to settle their hope and affiance M Sâ—â—ing there is but one God tell why in the Confession of the Christian Faith thou râ—herasest â—hrâ—e the Father the Son and the Holy Ghâ—st â— Those be not the names of sundry Mat. 28. 1â— 1 Ioh. 5. 7. Ioh. 10. 30. Gal. 3. 20. Gen. 1. 1. 1 Cor. 8. 6. Joh. 1. 1. 17. 5. Col. 1. 15 Heb. 1. 2 3 5. Joh. 14 26. Act. 5. 3 4. 1 Cor. 12. 4. gods but of three distinct persons in one Godhead for in one substance of God we must consider the Father which of himself begat the Son the Son even from eternity begotten of the Father which is the eternal Wisdome of God the Father the Holy Ghost proceeding from them both as the power of God spread abroad through all things but yet so as it also continually abideth in it self and yet Joh. 10. 30. 1 Cor. 8. 6. Gal 3. 20. that God is not therefore divided for of these three Persons none goeth before the other in time in Greatness nor in Dignity but the Father the Son and the Holy Ghost three distinct persons in eternity 1 Joh. 5. 7. of like continuance in Power even in Dignity equal and in Godhead one There is theâ—fore one Eternal Immortal Deut 4. 35 39. â—â—al 89. 9 â—0 104 30 31. 1 Tim 1. 17. Almighty Glorious the Best the Greatest God the Father the Son and the Holy Ghost for so hath the universal number of Christians which is called the Catholick Church taught us by the holy Scriptures concerning God the Father the Son and the holy Ghost where otherwise the infinite depth of this mystery is so great that it cannot with the mind be conceived much less with words be expressed wherin therfore is required a simplicity of Christian
28. 18. 1 Cor. 15. 24 25. 27 28. Rom. 14. 9. Phil. 2. 9 10. Luke 17 21. and of heaven also and Lord both of quick and dead meet it was that He should Govern his Kingdome in order unknown to our senses for if he should be within reach of sight then must he needs change place and seat and be drawn now hither now thither and now and then remove into sundry Countreys to do his affairs for if in one moment of time he were ever present with all men thcn should he seem not to be a man but some Ghost and not to have a very body but Imaginative or as Eutecheâ— thought that his body was turned into his Godhead that it might be thought to be every where wherof would by and by arise infinite false opinions all which he hath driven away with carrying his body up whole into heaven and hath delivered mens minds from most foul Errors yet in the mean time though he be not seene of us he wonderously ruleth and governeth Mat. 28. 18. Phil. 2. 9 10. the world with most high Power and Wisdom It is for men to govern and order their Common-weales after a certain order of men but for Christ that is the Son of God to do it after the manner of God M. Thou hast touched certain of the chief of the infinite and unmeasurable benefits the fruit wherof we receive by the Death Resurrection and Ascention of Christ for the whole cannot be conceived by the mind and heart of man mueh less in any wise expressed with words and utterance But yet thus farr I will try thy knowledge in this matter to have thee set me out briefly in a summ the chief principal points whereunto all the rest are referred S. Then I say that both of these and of the other doings of Christ we take two kinds of profit the one that whatsoever things He hath done He hath done them all for our benefit even as farâ—â—â— they be as much our own so that with stedfast and lively faith we Isa 9. 6. 1 Cor. 15. 48 49. Rom. 6. 6 7. c. and 8. 32. 13. 14. Gal. 2. 20. 17. Heb. 3. 14. 10. 17. cleave unto them as if we our selves had done them He was crucified and we also are crucified with him and our sins punished in him He died and was buried we also together with our sins are dead and buried and that so all the remembrance of our sins is for ever forgotten He rose from death and we also are risen again with him being so made partakers of his Resurrection and Life and that from thenceforth death hath no more dominion over us for in us is the same Rom. 8. 11. Spirit which raised Christ from the dead Finally beside that since his Ascension we have most abundantly received the gifts of the holy Ghost he hath lifted and carried Eph. 4. 8. us up into heaven with him that we might as it were with our Head take possession therof These things indeed are not seen but then shall they be brought to light when Christ which is Ioh. 8. 12. Rom. 8. 23. 1 Cor. 1. 30. Col. 1. 5. 2. 3. 4. 3. 11. 1. Pet. 1. 4. the Light of the World in whom all our hope and wealth is set and setled shining with immortal glory shall shew himself openly unto all men M. Wâ—at manner of profit is the other which we receive of the doings of Christ S. That Christ hath set himself for an Examplar for us to follow to frame our Ioh. 13. 15 1 Pet. 2 â—â— 1 Joh â— life according thereunto where Christ dyed for sin and was buried he but once suffered death from whence he did arise again with power and Ascended into heaven he now dyeth no more but enjoyeth eternal life and raigneth in most high and everlasting glory So if we be once dead and buried Rom. 6. 2 3. 10 Gal. 2. 19. Col. 2. 20. 3. 1. 2 Tim. 2. 11. to sin how shall we hereafter live in the same if we be risen again with Christ if by assured faith and stedfast hope we be conversant with him in heaven then ought we from henceforth to bend all our cares and thoughts upon heavenly divine and eternal things not earthly worldly and transitory and as we have Rom. 8. 20. 1 Cor. 15. 47 48 49. heretofore borne the Image of the earthly man we ought from henceforth to put on the Image of the heavenly man quietly and patiently bearing after his example all sorrows and wrongs and following and exprssing his other Divine vertues so farr as mortall men be able and wheras Christ our Lord never ceaseth to do us good continually to entreat for and to crave his Fathers mercy for us to give us his holy Spirit and wonderfully and continually to garnish his Church with most liberal gifts it is meet that we in like manner with our whole endeavour Ioh. 13. 18. 15. 12. Ephe. 5. 2. Hâ—b 12. 14. should help our neighbour and we be bound to all men in most streight bonds of love concord and most near friendship so much as shall lye in us and so to be wholly framed after the manner of Christ Gal. 2. 20. 1 Pet. 2. 21. 1 Ioh. 2. 6. as our only Exampler M. Are we not also here by put in mind of our duties toward Christ S. We are indeed admonished that we obey and follow the will of Christ whose we are wholly and whom we profess to be our Lord that we so again on our part and with all our affection love esteeme and embrace Christ our Saviour which shewed us such deare love while we are yet his enemies as his most entire love toward us could not possibly be encreased that we hold Christ dearer to us then our selves that to Christ which hath so given himself wholly to us we again yeeld our Mat. 10. 19. 37. 16. 25. Luke 9 23 24. 14 26 selves wholly and all that is ours that we esteem riches honors glory our Countrey parents children wives and all dear pleasant and delightful things of no value in Comparison of Christ and account light and despise all dangers for Christ Finally that we loose our life and our very soul rather then forsake Christ and our love and dutie toward him for happy is the death that being due to Nature is chiefly yeilded for Christ for Christ I say which offered and yeilded himself to willing death for us and which being Mar 8. 3â— the Author of life both will and is able to deliver us being dead from death and Mar. 8. 31 restore us to life M. Go forward S We are furthermore taught purely and sincerely to worship Christ the Lord now raigning in heaven not with any earthly worship wicked traditions Mat. 15. 5. 6. 89. Ioh 4. 21. 22. â—â—h 4 23 24 and cold inventions of men but with heavenly and
5. say incomprehensible most high most mighty most blessed most good most great M. What profit akest thou of these things S. These things do pull out of our hearts base and corrupt Opinions concerning God and do instruct our minds to conceive a far other thinking of our heavenly Father then we use to Psa 50 4. 6. 20. 5 6 7. Mat. 23. 2. have of earthly parents to use most great reverence toward his holy Majestie and in worshipping manner to look up to it and have it in admiration and certainely to believe that he doth hearken and heare our prayers Psal 20. 6. 10. 15 17. 113 4 5. and desires to put our whole trust in him that is both Governor and Keeper of heaven and earth and therewith also we are by these words admonished not to aske any thing unmeet for God but as for speaking to our heavenly Father to have our hearts raised from earth high and looking upward Col. 3. 1. despising earthly things thinking upon things above and heavenly and continually to aspire to that most blessed felicity of our Father and to heaven as our Inheritance by our Father Rom. 8. 17. Ephe. 1. 14 12. Heb. 9. 15. 1 Pet. 1. 3 4. M. This then so happy a beginning and entry of Prayer being now opened unto us go to rehearse me the first Petition S. First we pray that Gods Name be hallowed M. What meaneth that S. Nothing else but that his Glory Psal 89. 5 6. c. Rom. 11. 36. 16. 27. 1 Cor. 10 33. be every where magnified M. Why do we aske this first S. Because it is most meete that the children should principally desire and wish the glory of their Father the servants Mal. 1. 6. of their Master and the creatures of the Creator to be increased M. Can Gods Glory be any thing increased or decreased S. The glory of God for asmuch as it is continually most ample cannot indeed in it self be made either greater by increase or lesser by decrease for it Psal 56 5. 9. 11. 104. 31. is not changed with any addition or diminishing as our earthly things be but our prayer is that the Name of God be made renowned and known to Psal 96. 1. 3. mortall men and his praise and glory be celebrated here in earth as it is meet to be And as the infinite Power Wisdome Righteousness and goodness of God and all his Divine works do truly set forth the Glory and Majestie of God so we wish that they may appear noble and glorious to us that the Psal 113. 2 3. c. 114. 1. 105. toto Rom. 11 36. magnificence of the Author of them as it is in it self most large so it may also in all sorts shine honorable and excellent among us and be both privately and publikely praised and honored M. Go forward S. Moreover we pray that the holy Isa 52. 5 6. Eze. 36. 20. Rom. 8 24. Name of God be not evil spoken off for our faults and as it were dishonored therby but rather that his glory be by our godliness toward God and goodness towards men every where magnified Finally we wish that the names of all other that in heaven earth sea or else-where have attained the names Ios 14 23. Psal 96 4. 97. 7 9 115. 3. 4. c. 135. 15. Rom 1. 25. 1 Ioh. 5. 21. and honours of gods and be worshipped in Temples in sundry Forms and with sundry Ceremonies or to whom men filled with Error and false fond Opinions have dedicated their hearts as it were Churches the names I say of all those imagined and fained gods once utterly destroyed and drowned and defaced with eternal forgetfulness the only Divine Name and Majestie of God the heavenly Father be great and glorious and that all men in all Countries may acknowledge it honorably and holily worship and reverence it and with pure desires and hearts pray to it call upon it and crave help of it M. Thou hast said well I pray thee go forward S. Secondly We pray that Gods Kingdome come that is that he suffer Mat. 4 23. 9. 35. Mar. 1. 14. Ioh. 8. 31 32. not the Divine Truth of his Word which also Christ calleth the Gospel of the Kingdome to lie hidden in darkness but that he daily more and more bring it abroad and with his succour maintain and defend it against the devises craft and policie of Satan and of wicked men and against their Mat. 13. 25. 38 39. 15. 3. 3. 6. Luke 16. 8. Ioh. 3. 19 20. Luke 10. 3. 20. 12. c. 17 18. Ioh. 16. 2 3. 17. 14 15. fained treasons that labour to darken the truth and to defame it or spot it with lyes aâ—d against the violence and cruelty of Tyrants that travel by all meanes to extinguish and oppress the truth and utterly to roote it up so as it may be made manifest and well known to all men that there is nothing able to resist the invincible strength of Gods Truth M. Say on more of the Kingdom of God S. We pray him to bring very many out of darkness into the light instructed with the Doctrine of his holy Mar. 1. 14 15. Luke 4. 18 19. Ioh. 17 17 19 20 21. 1 Pet. 2. 9. 10. Word and led by Truth and that winning them to his number and holy Company that is to say his Church in the which he reigneth specially he will continually govern them with his Spirit Joh. 16. 13. and strengthen them with his Aide as his souldiers alway earnestly fighting with their enemies the bond of sin Luke 22. 31 32 Ephe. 6. 10 11 17 18. 1 Pet. 5. 8. 9. Rom. 6. 11 12. 8 1 5. c. 10 12. c. and the army of Satan that having strength and stedfastness by his Divine Power restraining corrupt and crooked affections subduing and taming lusts conquering vanquishing and putting to flight and chasing away all vices they may increase and enlarge the heavenly Common-weale and Kingdome God in the mean time Raigning and Ruling imperially in their hearts by his Spirit M. That we see daily done Rom. 8 9 10 11. 1 Ioh. 3. 24. 4. 13. Ps 34 15 16. 37. 9 10. c 58. 5 6. 9 10. S. These things are indeed dayly done so as we sufficiently perceive that God hath an eye both to the godly and to the wicked and so as the Kingdome Mat. 13. 38. 41. 22 6 7. 13. Luke 19. 14 27. 12. 45 46. 20. 16. Mat. 25. 41. Rom 11 20. 1 Cor. 15. 24 25 26 c. 54 55 56 57. of God may seeme to be faire begun in this world yet we pray that with continual encreasing it may grow so far that all the reprobate that by the motion of Satan stubbornly and obstinately resist and strive against Gods Truth and defiling